thiruvAimozhi – 2.6.1 – vaikundhA maNivaNNanE

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Sixth decad


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – emperumAn doubts “What if he leaves?” AzhwAr eliminates that doubt.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr requests emperumAn to keep in his divine heart saying “I am holding on firmly to you who are unsurpassedly sweet and removing the hurdles”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

In the first pAsuram – emperumAn united with AzhwAr in “andhAmaththanbu” and considered himself to have accomplished an improbable task; AzhwAr started considering himself unworthy as previously said in thiruvAimozhi 2.5.5 “allAvi uL kalandha” (one who united with this unworthy soul) and thiruvAimozhi 2.5.8 “en mudivu kANAdhE ennuL kalandhAn” (He united with me ignoring my fallen nature); seeing this emperumAn started doubting “what if he again starts thinking as in ‘vaLavEzh ulagu‘ (where AzhwAr shies away from emperumAn thinking about his own fallen nature) and leaves me?” AzhwAr eliminates emperumAn’s doubt.


வைகுந்தா! மணிவண்ணனே! என் பொல்லாத் திருக்குறளா! – என்னுள் மன்னி
வைகும் வைகல் தோறும் அமுது ஆய வான் ஏறே!
செய் குந்தா அரும் தீமை உன் அடியார்க்குத் தீர்த்து அசுரர்க்குத் தீமைகள்
செய் குந்தா! – உன்னை நான் பிடித்தேன் கொள் சிக்கெனவே.

vaikundhA! maNivaNNanE! en pollAth thirukkuRaLA! – ennuL manni
vaigum vaigal thORum amudhAya vAn ERE!
sey gundhA arum dhImai un adiyArkkuth thIrththu asurarkkuth thImaigaL
sey gundhA! – unnai nAn pidiththEn koL sikkenavE


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

vaikundhA – being the unmatched leader due to having parampadham as the residence
maNivaNNanE – sulabha (easily approachable) due to having blue-emerald like complexion
en pollAth thirukkuRaLA – having beautiful vAmana form and thus being most enjoyable

manifesting these 3 different aspects,
en uL – in my heart
manni – staying there firmly and bonding
vaigum vaigal thORum – at all times (forever)
amudhAya – as eternal nectar
vAnERE – having greatness of giving the experience of nithyasUris [to me]
sey – being done
kundhA – not hesitating while bestowing results
arum – difficult to avoid
thImai – cruel sins
un adiyArkku – for those who are your servitors
thIrththu – destroying them

to pass them on to those unfavourable demoniac individuals,
asurarkku – for those (demons)
thImaigaL – disaster
sey – causing
kundhA – oh one who has the weapon named kundha!
unnai – you (who are enjoyable, removing the hurdles, being favourable towards your devotees)
nAn – I (who knows your sweetness and cannot sustain myself without you)
sikkena – firmly
pidiththEn – holding on
koL – you realise that

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn resides in my heart bonding with me eternally as the unmatched leader due to having parampadham as the residence, sulabha (easily approachable) due to having blue-emerald like complexion (when some one is attractive, we will approach them), having beautiful vAmana form and thus being most enjoyable, having greatness of giving the experience of nithyasUris [to me]. He destroys the cruel sins (which do not hesitate in giving results and are difficult to destroy) for those who are his servitors, passes them on to those demoniac individuals causing them disaster. Oh one who has the weapon named kundha! Realize that I am firmly holding on to you.

“sey kundhA arum” is also seen as “seygum thAvarum” (those sins which are committed and are difficult to overcome). kundham is also explained as a white tree, where the whiteness is compared to emperumAn‘s purity. pollA (bad) is viparItha lakshaNai (ironical description of an object by mentioning its contrary properties) indicating good [An example – “nalla pAmbu” (good snake) in thamizh indicates vicious and very poisonous snake]. “en pollA” indicates that emperumAn won over AzhwAr by manifesting such beauty.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • vaikundhA – It appears that AzhwAr becomes delighted thinking “the lord of nithya vibhUthi (spiritual realm) arrived and bonded with me”. AzhwAr says emperumAn‘s primary name. Like the divine daughter of king janaka, SithA said “Aryaputhra“, the cow-herd girls of AyarpAdi (gOkulam) said “krishNa“, AzhwAr said “vaikundhA“. When joy overflows (between dear ones), they call out each other’s name and pacify themselves.
  • maNivaNNanE – Feeling his embrace, AzhwAr blissfully says this name. Oh. one who is having a cool form like a blue emerald!
  • en pollAth thirukkuRaLA – Just he stood in front of mahAbali as a mendicant, here emperumAn is standing in front of AzhwAr seeking his service. Here beauty is not just worldly beauty – a beauty which cannot be found in anything else. It can also be explained as – AzhwAr is using “pollA” (bad), to shed dhrushti-dhOsham (evil eyes – jinx). vaikundhA speaks about supremacy; maNivaNNanE explains physical beauty; en pollAth thirukkuRaLA explains his simplicity; supreme entity is that which has all the three qualities.
  • en uL manni – indhra benefited by getting his kingdom back; mahAbali benefited by being called generous; but AzhwAr‘s heart is most suitable to enjoy emperumAn‘s divine beauty. Entering my heart and staying here eternally.
  • vaigum vaigal thORum amudhAya – being eternally enjoyable nectar every moment
  • vAnERE – Like being prideful after mingling with nithyasUris and winning over them, he bonded with AzhwAr and won over him. “ERu” indicates that his experience/greatness supersedes everything else.

AzhwAr explains how emperumAn removed his hurdles to enjoy him.

  • sey kundhA varum thImai – those sins which are committed and the results of which have to be personally experienced; alternatively explained as – those sins for which, the results are most difficult to evade.
  • un adiyAr … – Oh the pure one who ensures that, those who are surrendered to you do not endure the results of such sins and pass them on to the demoniac ones! Those who committed sins before, when they become favourable towards you and approach you, you take their sins and distribute them to their enemies. This is explained in SAdyAyana SAkA “dhvishantha: pApa kruthyAm” (those who are enemies, receive the evil activities); [before crossing the ocean to lankA] SrI rAma mounted his arrow on his bow towards samudhrarAjan (king of the ocean); but when samudhrarAjan realised his mistake and surrendered to SrI rAma, he diverted the arrow towards the demoniac individuals in the northern desert. When he sees no such option, as said in mahAbhAratham “… urasA dhArayAmAsa pArththam sanjAdhya mAdhava:” (Protecting arjuna, krishNa accepted in his chest the powerful Sakthi asthram which was sent by bhagadhaththa) – he pushed away arjuna and accepted the powerful arrow on his antha:puram (chest which is the private quarters of SrI mahAlakshmi) – thus he himself takes up the suffering of his devotees.  Sins are certain type of acts, which will disappear when the results are experienced; since the jIvAthmA (soul – doer) is ignorant, he may forget; sarvagyan (omniscient bhagavAn) remembers and ensures that the AthmA experiences the fruits of such activities. His accepting them in his heart implies his forgiving them and when he forgives, naturally those results get exhausted (without the jIvAthmA having to experience the results). Some other schools of thought say that “apUrvam“, “Sakthi” are the principles which make sure that the doer experiences the result of his actions; but AzhwAr clearly establishes that emperumAn is the controller of these actions; this is the true/beautiful philosophy.
  • kundham – kurundhu tree – the flower is white in color; this whiteness indicates purity; another explanation – kundhA is an auspicious name of emperumAn as seen in SrIvishNu sahasranAmam “kumudha: kundhara: kundha:” (one who enjoys in earth with his devotees, one who brings joy to earth by eliminating the evils, one who bestows vaikuntam).
  • unnai – you who are partial towards your devotees
  • nAn – I who suffered in separation in AdiyAdi. By your uplifting me, I came to exist [until then, though I was there, I was not worthy to be called as “existing”].
  • pidiththEn koL – realise that I caught hold of you.

Have these words not been uttered before? Those were not the same.

  • sikkenavE pidiththEn koL – You have to realise that even if you (who caused me to surrender unto you) leave me, I will not leave you. Here, AzhwAr is saying “mA sucha:” (don’t grieve) [krishNa said “mA sucha:” in bhagavath gIthA 18.66 comforting arjuna that once he fully surrenders, he need not grieve about the hurdles; here, AzhwAr is comforting emperumAn that he will not leave him].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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